Nicodemos (1749-1809), a monk of Saint Athos dedicated to asceticism and learning, was one of the most influential Orthodox writers of the last two centuries. His Handbook, written during the Age of Enlightenment in Europe, shares an exalted vision of human nature, but a vision that proceeds from the truths of revelation as interpreted by the Greek Fathers, not Descartes.
In Saint Nikodemos' renowned work, Concerning Frequent Communion, the pious reader will find answers, combed from the entire patristic tradition, to such questions as: How should I approach the Holy Mysteries? What preparation is necessary? How often should I commune? And, what does it mean to be "worthy" of Holy Communion? Based upon and gathered from the teachings of the Holy Fathers of the Church, Concerning Frequent Communion provides a much needed, comprehensive and "catholic corrective" to the variety of one-sided approaches so prevalent today. This volume includes a thorough explanation of the Lord's Prayer, an apology for frequent communion, and answers to objections and clarifications of misconceptions.
The Philokalia (literally "love of the beautiful") is, after the Bible, the most influential source of spiritual tradition within the Orthodox Church. First published in Greek in 1782 by St. Nicodemos of the Holy Mountain and St. Macarios of Corinth, the Philokalia includes works by thirty-six influential Orthodox authors such as Maximus the Confessor, Peter of Madascus, Symeon the New Theologian, and Gregory Palamas. Surprisingly, this important collection of theological and spiritual writings has received little scholarly attention. With the growing interest in Orthodox theology, the need for a substantive resource for Philokalic studies has become increasingly evident. The purpose of the present volume is to remedy that lack by providing an ecumenical collection of scholarly essays on the Philokalia that will introduce readers to its background, motifs, authors, and relevance for contemporary life and thought.
The Philokalia is a foundational collection of texts written between the fourth and the fifteenth centuries by spiritual masters of the Orthodox Christian tradition. First published in Greek in 1782, translated into Slavonic and later into Russian, The Philokalia has exercised an influence far greater than that of any book other than the Bible in the recent history of the Orthodox Church, and it continues to be read more and more widely. Only a selection of texts from The Philokalia has hitherto been available in English. This is the first complete translation into English from the original Greek in five volumes, the first of which was published by Faber in 1979. It is concerned with themes of universal importance: how we may develop our inner powers and awake from illusion; how we may overcome fragmentation and achieve spiritual wholeness; how we may attain the life of contemplative stillness and union with God. As in the first four volumes, the editors have provided introductory notes to each of the writers, a glossary of key terms and a detailed index.
An important addition to the Classics of Western Spirituality(tm) series is this volume of the writings of Nil Sorsky (+1508), an influential spiritual writer whose major contribution to Eastern Christianity was his bringing to ancient Russia the spirituality of the early Fathers and Mothers of the Desert. This is called the hesychasm spirituality of the heart, which finds the perfection of the human person in union with God through continuous prayer.This first-time translation from Russian into English of Nil's complete writings includes: The Tradition, The Rule, his letters (only four of which have actually been attributed to him) and his last will and testament. The Tradition is his earliest attempt to give his disciples a written but very simplified rule of skete monasticism, which he practiced on Mt. Athos. The Rule is an extended ascetical treatise on what Nil calls "mental activity" or, in today's terms, perpetual or continuous prayer.An informative introduction examines the significance of Nil's spirituality and places it within the historical setting of 15th century Russia.
The writings of Pseudo-Macarius, a Syrian monk of the 4th century, bring to Western Christianity a holistic "heart" spirituality that offers a necessary complementarity to the "head" spirituality of the West. The homilies reveal the typical traits of Eastern Christian asceticism and The Great Letter instructs the monastic community.
P rayers to Our Lord Jesus Christ by our Ascetic and God-bearing Father Nikodemos the Hagiorite is a beautifully poetic work dedicated to the Name of Jesus and written, according to the Saint, with the express purpose of motivating his readers "to continuously meditate upon and repeat the salvific, most sweet, and joy-producing Name of our Lord Jesus Christ." In reality, it is an Akathist to the Name of Jesus, following the standard pattern of twenty-four stanzas arranged alphabetically according to the Greek alphabet. A Safeguard for the Soul is a small work divided up into four sections: Meditations, brief Meditations, Examinations, and Readings. It is a very dense but practical section, and was written by the Saint with the intent that his reader would study one brief Meditation per day, hence thirty of them, one for each day of the month. It would seem that the best time for reading these Meditations would be at the very start of the day, since they immediately bring one's mind to ultimate and vital realities, thus setting the proper tone for the day at hand. A veritable Athonite "chicken soup for the soul," this is certainly not a work that falls into the contemporary category of "inspirational" that will make one "feel good," but is rather truly inspired by the Spirit of God since it is concerned with the ultimate salvation of the human person.
